Siong'ingr Vxo (1-5-4)

4. Vijaia
Savatthi Sniaa ee inenn. Hitt jun, Vijaia Bikkuni dirr Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, vxuah siux .kiw .laii, ix uirdiyhh hiyh daur dirr ciu-kax jre lehh.

Hitt jun, okmoo Mara beh hro Vijaia Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Vijaia Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Vijaia Bikkuni qongw:
“Liw suiw qycc cingcunx,
Guaw iarr dng' siauwlenn.
Qyquir ee luxjuw laii jiax,
Jywhuew laii hiangxsiu go jiongw kuaiwlok.”

Hitt jun Vijaia Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Vijaia Bikkuni snix cud jitt kuanw ee sniurhuad, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir sendnia.”

Hitt jun, Vijaia Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Suxx langg' kuaiwlok ee siksinx, imsniax,
Pangkuir, kiwbi qapp bongkap jitt go xee sewqanhuad,
Guaw longxx hro liw,
Jiaxee guaw byy su’iaur.
Cewsinx kuair paccuir,
Duiww jitt xee uwuer ee sintew,
Guaw qamxqag qenwsiaur qapp iamwngor.
Vuic driau iogbong ee qinx,
Sikqair-dingw ee jiongwsingx,
Qapp hiaxee dirr busig-qingxqair ee jiongwsingx,
Jiaxee jiongwsingx did diyc sxen,
Oamr longxx virr bedjin.”

Hitt jun, okmoo Mara jin' koxnuaw, qongw, "Vijaia Bikkuni ixqingx jaix si guaw." Ix iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-4)  
4. Vijaya 
Setting at Savatthi. Then, in the morning, the bhikkhuni Vijaya dressed … she sat down at the foot of a tree for the day’s abiding. 

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vijaya, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“You are so young and beautiful, 
And I too am in the bloom of youth. 
Come, noble lady, let us rejoice 
With the music of a fivefold ensemble.”

Then it occurred to the bhikkhuni Vijaya: “Now who is this…? This is Mara the Evil One … desiring to make me fall away from concentration.”

Then the bhikkhuni Vijaya, having understood, “This is Mara the Evil One,” replied to him in verses: 
“Forms and sounds, tastes and odours, 
Tactile objects that delight the mind: 
I offer them right back to you, 
For I, O Mara, do not need them. 
I am repelled and humiliated 
By this foul, putrid body, 
Subject to break up, fragile: 
I’ve uprooted sensual craving.
As to those beings who fare amidst form, 
And those who abide in the formless, 
And those peaceful attainments too: 
Everywhere darkness has been destroyed.”

Then Mara the Evil One, realizing “The bhikkhuni Vijaya knows me,” sad and disappointed, disappeared right there. 


(相應部 1-5-4)
〔四〕毘闍耶
舍衛城因緣。時，毘闍耶比丘尼於舍衛城乞食，食後收鉢，為日住而坐於樹下。
時，惡魔波旬欲令毘闍耶比丘尼，生恐怖，毛髮豎立，以棄禪定，而詣毘闍耶比丘尼處，詣已語偈曰：
汝今美年輕　　　我亦是年少
貴女來此處　　　共受五種樂
時，毘闍耶比丘尼作如是思惟：「語此偈者是人？非人耶？」
時，毘闍耶比丘尼，生如是思惟：「此惡魔波旬……乃至……語偈。」
時，毘闍耶比丘尼，知是惡魔波旬，以偈答曰：
以意樂色聲　　　香味觸五法
我悉還與汝　　　此等非我須
危脆易破碎　　　對此污穢身
我唯恥厭惡　　　拔除愛欲根
上色界眾生　　　行無色眾生
此眾善獲得　　　我悉除迷闇
時，惡魔波旬苦惱以：「毘闍耶比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-3)

3. Gotami
Savatthi Sniaa ee inenn. Hitt jun, Kisagotami Bikkuni tauwjaw cing snxax tec vxuah zip Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, vxuah siux .kiw .laii, ix uirdiyhh hiyh daur laii qaur amr amr ee ciurnaa. Zip laii amr amr ee ciurnaa liauxau, ix dirr ciu-kax jre lecc hiyh daur.

Hitt jun, okmoo Mara beh hro Kisagotami Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Kisagotami Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Kisagotami Bikkuni qongw:
“Liw jnuaw cincniu songwsid qniaw,
Tikaur ee bin dogg jit xee decc iuciuu?
Dandok zip laii amr amr ee ciurnaa jre lehh,
Uirdiyhh beh cue lamjuw si bor?”

Hitt jun Kisagotami Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Kisagotami Bikkuni snix cud jitt kuanw ee sniurhuad, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir sendnia.”

Hitt jun, Kisagotami Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Songwsit qniaw ee zidjiw ixx quer .kir
Iarr byy decc sniu lamjuw.
Guaw be qycc visiongx be qycc kaur,
Guaw be huanlyw liw soxx juer.
Siawsag puser ee kuaiwlok,
Puawcuir itcer oamr,
Qongpuar sixsinn ee qundui,
Guaw huanlyw bedjin diamr lehh.”

Hitt jun, okmoo Mara jin' koxnuaw, qongw, "Kisagotami Bikkuni ixqingx jaix si guaw." Ix iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-3)  
3. Gotami 
Setting at Savatthi. Then, in the morning, the bhikkhuni Kisagotami dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding. 

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Kisagotami, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“Why now, when your son is dead, 
Do you sit alone with tearful face? 
Having entered the woods all alone, 
Are you on the lookout for a man?” 

Then it occurred to the bhikkhuni Kisagotami: “Now who is this that recited the verse —a human being or a non-human being?”

Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.” 

Then the bhikkhuni Kisagotami, having understood, “This is Mara the Evil One,” replied to him in verses: 
“I’ve gotten past the death of sons; 
With this, the search for men has ended. 
I do not sorrow, I do not weep, 
Nor do I fear you, friend.
Delight everywhere has been destroyed, 
The mass of darkness has been sundered. 
Having conquered the army of Death, 
I dwell without defiling taints.”

Then Mara the Evil One, realizing, “The bhikkhuni Kisagotami knows me,” sad and disappointed, disappeared right there.


(相應部 1-5-3)
〔三〕瞿曇彌
舍衛城因緣。時，吉離舍瞿曇彌比丘尼，清晨著衣持鉢，入舍衛城乞食。
於舍衛城乞食後，收鉢，為日住以至暗林。至暗林已，於樹下為日住而坐。
時，惡魔波旬欲令吉離舍瞿曇彌比丘尼生恐怖，毛髮豎立，以棄禪定，而詣吉離舍瞿曇彌比丘尼處。詣已，以偈語吉離舍瞿曇彌比丘尼曰：
汝何喪其子　　　涕泣而獨憂
獨入坐暗林　　　為求男子否
時，吉離舍瞿曇彌比丘尼，生如是思惟：「語此偈者是人？非人耶？」
時，吉離舍瞿曇彌比丘尼，生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立，以棄禪定，而語此偈。」
時，吉離舍瞿曇彌比丘尼，知是惡魔波旬，以偈答曰：
喪子日已過　　　亦無男子想
我不復悲泣　　　無煩汝顧為
以捨浮世樂　　　破一切闇冥
及破死魔軍　　　我住盡諸漏
時，惡魔波旬苦惱以：「吉離舍瞿曇彌比丘尼已知我。」萎身，隱沒其身形。

Siong'ingr Vxo (1-5-2)

2. Soma
Savatthi Sniaa ee inenn. Hitt jun, Soma Bikkuni tauwjaw cing snxax tec vxuah zip Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, vxuah siux .kiw .laii, ix uirdiyhh hiyh daur laii qaur amr amr ee ciurnaa. Zip laii amr amr ee ciurnaa liauxau, ix dirr ciu-kax jre lecc hiyh daur.

Hitt jun, okmoo Mara beh hro Soma Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Soma Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Soma Bikkuni qongw:
“Singwjiaw soxx qaur ee soxjai,
Hitt xui jin’ yh qaur.
Jabow nng jnaiw ee diwhui,
Berdangr qaur hitt dah.”

Hitt jun Soma Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Soma Bikkuni snix cud jitt kuanw ee sniurhuad, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir sendnia.”

Hitt jun, Soma Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Simx zip jigjing,
Luxtew nacc e si jiongwgai?
Diwhui ixx henxhen,
Dyrr qnir diyc busiong hxuad.
Guaw narr decc sukyw javox jabow,
Iacc sukyw si qitax sniaxmic,
Simx qamxqag jitt kuanw,
Jex si okmoo soxx e qongw ee uergiw.”

Hitt jun, okmoo Mara jin' koxnuaw, qongw, "Soma Bikkuni ixqingx jaix si guaw." Ix iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-2)  
2. Soma
Setting at Savatthi. Then, in the morning, the bhikkhuni Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove f or the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding. 

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“That state so hard to achieve 
Which is to be attained by the seers, 
Can’t be attained by a woman 
With her two-fingered wisdom.”

Then it occurred to the bhikkhuni Soma: “Now who is this that recited the verse—a human being or a non-human being?”

Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.”

Then the bhikkhuni Soma, having understood, “This is Mara the Evil One,” replied to him in verses:
“What does womanhood matter at all 
When the mind is concentrated well, 
When knowledge flows on steadily 
As one sees correctly into Dhamma.
One to whom it might occur, 
‘I’m a woman’ or ‘I’m a man’ 
Or ‘I’m anything at all’—
Is fit for Mara to address.”

Then Mara the Evil One, realizing, “The bhikkhuni Soma knows me,” sad and disappointed, disappeared right there. 


(相應部 1-5-2)
〔二〕蘇摩
舍衛城因緣。時，蘇摩比丘尼清晨，著衣持鉢，入舍衛城乞食。
於舍衛城乞食後，收鉢，為日住來至暗林。入暗林已，於樹下為日住而坐。
時，惡魔波旬欲令蘇摩比丘尼生恐怖，毛髮豎立，以棄禪定，而詣蘇摩比丘尼處。詣已，以偈語蘇摩比丘尼曰：
聖者所至處　　　是處甚難至
非女二指智　　　能得至彼處
時，蘇摩比丘尼，生如是思惟：「是語此偈者，誰耶？人耶非人耶？」
時，蘇摩比丘尼生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立以棄禪定而唱此偈。」
時，蘇摩比丘尼，知是惡魔波旬，以偈答惡魔波旬曰：
心入於寂靜　　　女形復何障
智慧已顯現　　　即見無上法
我若思男女　　　思此為何物
心感於如是　　　即應惡魔語
時，惡魔波旬苦惱以：「蘇摩比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-1)

Derr Go Qngw: Ham' Bikkuni Siong'ingr
1. Olavika
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt jun, Olavika Bikkuni tauwjaw cing snxax tec vxuah zip Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, qra vxuah siux .kiw .laii, ix zip kir amr amr ee ciurnaa qapp jingwlangg li hng hng.

Hitt jun, okmoo Mara beh hro Olavika Bikkuni kiw qniahniaa, cangr mngqngw, beh hro ix hongwkir qapp jingwlangg li hng hng, dyrr kir Olavika Bikkuni hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Olavika Bikkuni qongw:
“Byy cutlii sewqanx,
Qapp jingwlangg li hng hng beh congr sniaw?
Diyhh damx jiongxjiongw iogbong ee kuaiwlok,
M tangx ixau jiacc laii hiyrhuew.”

Hitt jun, Olavika Bikkuni anxnex decc sniu, “Qongw jit xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt junn, Olavika Bikkuni anxnex sniu, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir qapp jingwlangg li hng hng.”

Hitt jun Olavika Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“U cutlii sewqanx,
Uaxkyr diwhui guaw qaqi dadsingg.
Okqunr Mara hongwdong,
Liw m jaix hitt hy dy.
Iogbong ee kuaiwlok bersux dycniux,
Jiongxjiongw dxir si caiwdiamx.
Liw hiangxsiu iokbong ee kuaiwlok,
Jairr guaw hex m si kuaiwlok.”

Hitt jun, okmoo Mara jin' koxnuaw, qongw, "Olavika Bikkuni ixqingx jaix si guaw." Ix iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-1)  
Chapter 5: Connected Discourses with Bhikkhuni
1. Olavika 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi i n Jeta’s Grove, Anathapindika’s Park. Then, in the morning, the bhikkhuni Olavika dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove seeking seclusion.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Olavika, desiring to make her fall away from seclusion, approached her and addressed her in verse: “There is no escape in the world, So what will you do with seclusion? Enjoy the delights of sensual pleasure: Don’t be remorseful later!”

Then it occurred to the bhikkhuni Olavika: “Now who is it that recited the verse—a human being or a non-human being?”

Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from seclusion.”

Then the bhikkhuni Olavika, having understood, “This is Måra the Evil One,” replied to him in verses:
“There is an escape in the world
Which I have closely touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.
Sensual pleasures are like sword stakes;
The aggregates, their chopping block.
What you call sensual delight
Has become for me non-delight.”

Then Mara the Evil One, realizing, “The bhikkhuni Olavika knows me,” sad and disappointed, disappeared right there.


(相應部 1-5-1)
第五　比丘尼相應
〔一〕阿羅毘迦
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
時，阿羅毘迦比丘尼清晨，著衣持鉢，入舍衛城乞食。於舍衛城乞食後，收鉢，入於暗林以求遠離。
時，惡魔波旬欲令阿羅毘迦比丘尼生恐怖，毛髮豎立，以捨遠離，而詣阿羅毘迦比丘尼之處，詣已以偈語阿羅毘迦比丘尼曰：
世間無由出　　　遠離欲何為
還味諸欲樂　　　勿至後成悔
時，阿羅毘迦比丘尼作如是思惟：「語此偈是誰？人耶非人耶？」
時阿羅毘迦比丘尼作如是思惟：「此惡魔波旬，令我起毛髮豎立之恐怖，欲使去遠離，而唱偈。」
時，阿羅毘迦比丘尼知是惡魔波旬，以偈答惡魔波旬曰：
世間有出離　　　依智我自達
放逸惡波旬　　　汝不知其道
欲樂如劍鎗　　　諸蘊斷頭臺
汝云味欲樂　　　於我非為樂
時，惡魔波旬苦惱以「阿羅毘迦比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-4-25)

25. Mara ee Jaboxqniaw
Hitt sii, okmoo ee snax xee jaboxqniaw Tanha(Iogbong), Arati(Byy Kuaiwlok) qapp Raga(Tamsimx) laii qaur okmoo Mara hiax. Qaur der, inx iong jimgensix duiww okmoo Mara qongw:
“Sniaw enqor laurve byy kuaiwlok?
Sniaw langg hro liw visiongx?
Guanw e duiww hitt xee langg,
Iong tamiok vak ix ee kax,
Kyxviw vak ciurnaa-lai ee cnxiu,
Iong syh-aw qra kanx .laii,
Qra he dirr liw ciuxdiongx.”

[okmoo:]
“Iong tam’iok beh iuxhik
Sewqanx ee arahant Sxen Quewongw,
Jin' byy iongngi.
Ix jauxli okmoo ee lingxhik,
Mrjiacc guaw jiokk visiongx.”

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga laii Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jiaxee ue qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a anxnex sniu, "Sui' langg ee hingwcur byy qangg. Guanw qokk langg laii huawsinx juer jit-vah xee siauwluw ee siongr."

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga qokk langg huawsinx juer jit-vah xee siauwluw ee siongr kir Sewjunx hiax vaiwhongw. Vaiwhue quer, qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a anxnex sniu, "Sui' langg ee hingwcur byy qangg. Guanw qokk langg laii huawsinx juer jit-vah xee iauxx bue snix qniaw ee jaboxlangg." … [simrjiww] … “huawsinx juer jit-vah xee snix quer jit vaiw ee jaboxlangg.” … [simrjiww] … “huawsinx juer jit-vah xee snix quer nng vaiw ee jaboxlangg.” … [simrjiww] … "huawsinx juer jit-vah xee dionglenn ee jaboxlangg.” … [simrjiww] … "huawsinx juer jit-vah xee nilau ee jaboxlangg.”

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga huawsinx juer jit-vah xee nilau ee jaboxqniaw laii sewjunx hiax vaiwhongw. Vaiwhue quer, qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a iong jiaxee ue qongw, “Guanw laurve qongw :ee kaksit si urngiaw:
'Iong tam’iok beh iuxhik
Sewqanx ee arahant Sxen Quewongw,
Jin' byy iongngi.
Ix jauxli okmoo ee lingxhik,
Mrjiacc guaw jiokk visiongx.'
Guanw iong jiaxee honghuad qongqig iauxx bue li iogbong ee sabunn iacc brahmin, e hro inx simjong puar .kir, cuir trow siyx huih, simx luan krir qongg, uanxzenn quah cnix louiw e dax .kir, lenx .kir, qxox .kir, hro inx e dax .kir, lenx .kir, qxox .kir.”

Hitt jun, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga laii Sewjunx hiax vaiwhongw. Vaiwhue quer, dyrr dirr vnix:a kia. Kia dirr vnix:a ee okmoo ee jaboxqniaw Tanha iong jimgensix duiww Sewjunx qongw:
“In'ui visiongx jiacc zip ciurnaa cimsux?
In'ui beh qriuu srid .kir ee jaihur?
Dirr cuanlok u huanrjue mah?
Sniaw indnuax byy qapp langg' qauvuee?
Liw jnuaw byy ving’iuw?”

[Sewjunx:]
“Puar hixair qapp huanlok ee qundui,
Dandok jre lehh did diyc busiong ywgi.
Sensux simx jigjing,
Anlok dirr potee.
Mrjiacc guaw byy qapp
Jingwlangg qau’ongw.
Soxdir guaw byy ving’iuw.”

Hitt jun, okmoo ee jaboxqniaw Arati iong jimgensix duiww Sewjunx qongw:
“Bikiu dniardnia druar lecc siuhing,
Laii dro quer go xee duarjuiw.
Dirr jiax beh dro derr lak xee,
Zuhyy sensux,
Guarqair ee iogliam,
Langg' berdangr iong hex qra liw knii lehh?”

[Sewjunx:]
“Srinx anx simx qaixtuad,
Laii lirkuix snax giabjiongr.
Jniar liam byy tamsimx qapp jipdiok,
Liauxted hxuad benw cue.
Sensux be kiw hunwno,
Iarr byy vinrdnua,
Bikiu dniardnia druar lecc siuhing,
Laii dro go xee duarjuiw,
Iarr tangx dro quer derr lak xee.
Cincniu jitt kuanw dniardnia sensux,
Guarqair ee iogliam,
Langg berdangr iong hex qra ix knii lehh.”

Hitt jun, okmoo ee jaboxqniaw Raga dirr Sewjunx hiax cniur jitt siuw jigjing ee jimgensix:
“Ix jecdng iogbong,
Laii cuarniaw jiongww qunjiongr,
Jerje iuxjingg :ee duer lecc qniaa.
Jitt xee byy tam’iok :ee,
Hro jingwlangg jecdng xmoo ee jiangxag,
Qra inx cua hiongr sixsinn lingrgua hitt hnua.
Zulaii dua inghiongg,
Uaxkyr hxuad ongg cuarniaw jingwlangg.
Hxuad laii inxcua,
Duiww hiaxee u liauxqaiw :ee,
Guanw jin’ jikdor.”

Okmoo Mara dirr hng hng ee soxjai knuar diyc Tanha, Arati qapp Raga snax xee jaboxqniaw. Inx laii qaur der, Mara iong jimgensix duiww inx qongw:
“Gong langg iong lenhuex ee qxingx,
Sniu beh puawcuir dua snuax.
Iong ziauw qrut snuagiamm,
Iong cuiwkiw qa tih,
Iong tauu longr dua giamsnuax,
Cimenx iong kax tamr,
Iong cakit duii hxingx,
Dnaxx an' Gotama hiax sitbong dngw .laii.
Tanha, Arati qapp Raga,
Suizenn si qonghuix kir hiax,
Kyxviw duw diyc qngxlehongx,
Ziuu xmngg qapp lyhhiyc,
Virr dairsux saur jauw.”


(Samyutta Nikaya 1-4-25)  
25. Mara’s Daughters 
Then Mara’s daughters—Tanha, Arati, and Raga—approached Mara the Evil One and addressed him in verse:
“Why are you despondent, father? 
Who’s the man for whom you grieve? 
We’ll catch him with the snare of lust 
As they catch the forest elephant. 
We’ll bind him tightly and bring him back,
And he’ll be under your control.”

“The Arahant, the Sublime One in the world, 
Is not easily drawn by means of lust. 
He has gone beyond Mara’s realm:
Therefore I sorrow so bitterly.”

Then Mara’s daughters—Tanha, Arati, and Raga—approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Tanha, Arati, and Raga—went off to the side and took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred maidens.” 

Then Mara’s three daughters, each manifesting herself in the form of a hundred maidens, approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions. Then Mara’s daughters went off to the side and again took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred women who have never given birth.” 

Then Mara’s three daughters, each manifesting herself in the form of a hundred women who have never given birth … in the form of a hundred women who have given birth once … in the form of a hundred women who have given birth twice … in the form of a hundred women of middle age … in the form of a hundred old women, approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions. 

Then Mara’s daughters—Tanha, Arati, and Raga—went off to the side and said: “What our father told us is true:
‘The Arahant, the Sublime One in the world … 
Therefore I sorrow so bitterly.’ 

“If we had assailed any recluse or brahmin who was not devoid of lust with such tactics, either his heart would have burst, or he would have vomited hot blood from his mouth, or he would have gone mad or become mentally deranged; or else he would have dried up and withered away and become shrivelled, just as a green reed that has been mowed down would dry up and wither away and become shrivelled.” 

Then Mara’s daughters—Tanha, Arati, and Raga—approached the Blessed One and stood to one side. Standing to one side, Mara’s daughter Tanha addressed the Blessed One in verse: 
“Is it because you are sunk in sorrow 
That you meditate in the woods? 
Because you have lost wealth or pine for it 
Or committed some crime in the village? 
Why don’t you make friends with people? 
Why don’t you form any intimate ties?” 

“Having conquered the army of the pleasant and agreeable, 
Meditating alone, I discovered bliss, 
The attainment of the goal, the peace of the heart.
Therefore I do not make friends with people, 
Nor will I form any intimate ties.”

Then Mara’s daughter Arati addressed the Blessed One in verse: 
“How does a bhikkhu here often dwell 
That, five floods crossed, he here has crossed the sixth?
How does he meditate so sensual perceptions 
Are kept at bay and fail to grip him?”

“Tranquil in body, in mind well released, 
Constructing nothing, mindful, homeless, 
Knowing Dhamma, meditating thought-free, 
He does not erupt, or drift, or stiffen.
When a bhikkhu here often dwells thus, 
With five floods crossed, he here has crossed the sixth. 
When he meditates thus, sensual perceptions 
Are kept at bay and fail to grip him.” 

Then Mara’s daughter Raga addressed the Blessed One in verse: 
“He has cut off craving, faring with his group and order; 
Surely many other beings will cross. 
Alas, this homeless one will snatch many people 
And lead them away beyond the King of Death.”

“Truly the Tathagatas, the great heroes, 
Lead by means of the true Dhamma. 
When they are leading by means of the Dhamma 
What envy can there be in those who understand?”

Then Mara’s daughters—Tanha, Arati, and Raga—approached Mara the Evil One. Mara saw them coming in the distance and addressed them in verses:
“Fools! You tried to batter a mountain 
With the stalks of lotus flowers; 
To dig up a mountain with your nails, 
To chew iron with your teeth. 
As if, having lifted a rock with your head, 
You sought a foothold in the abyss; 
As if you struck a stump with your breast, 
You part from Gotama disappointed.” 

They had come to him glittering with beauty— 
Tanha, Arati, and Raga— 
But the Teacher swept them away right there 
As the wind, a fallen cotton tuft.


(相應部 1-4-25)
〔二五〕魔女
時，渴愛、不快、貪欲之三魔女，來至惡魔波旬處，至已，以偈語惡魔波旬曰：
何故父不樂　　　為因何人悲
我等從其人　　　以貪欲係蹄
如縛森林象　　　用以牽繫來
應置汝手下
〔惡魔：〕
以貪欲誘惑　　　世間阿羅漢
善逝者不易　　　彼出魔領域
是故我甚悲
時，渴愛、不快、貪欲之三魔女，來詣世尊處。詣已，以此白世尊曰：「沙門！奉事卿足下。」然則得盡煩惱依，卻於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪欲之三魔女，退於一面，具如是思惟：「諸之興趣各異，我等各化作一百童女相。」
時，渴愛、不快、貪欲三魔女，各化作一百童女相，以詣世尊前。詣已，白世尊曰：「沙門！奉事卿足下。」然而得盡煩惱依則於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪欲三魔女，退於一面、具如是思惟：「諸人興趣各異。我等各化作，未生子之百人女。」……〔乃至〕……「化作生一次子之百人女。」……〔乃至〕……「化作生二次子之百人女。」……〔乃至〕……「化作中年之百人女。」……〔乃至〕……「化作高年之百人女。」
時，三魔女各化作高年女百人，來詣世尊前。詣已，白世尊曰：「沙門！奉事卿足下。」然而盡煩惱之依，於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪愛三魔女、退於一面、以言此曰：「我等父之所言，確是真實。
以貪欲誘惑　　　世間阿羅漢
善逝者不易　　　彼出魔領域
是故我甚悲
我等依此攻擊未離欲之沙門婆羅門者，令破其心臟，口吐熱血，亂心狂氣，猶如割青葦乾、萎、枯、應令之乾、萎、枯。」
時，渴愛、不快、貪欲三魔女，來詣世尊處。詣已，立於一面。
立一面之魔女渴愛以偈言世尊曰：
悲侵沈思林　　　求復得失富
犯罪村人中　　　何故不與交
汝非我友人
〔世尊：〕
破可愛樂軍　　　獨坐得勝義
禪思心寂靜　　　安樂於菩提
是故我不與　　　諸人之交往
於我無友人
時，魔女不快以偈白世尊曰：
比丘住多修　　　以度五瀑流
於此度第六　　　如何多禪思
外界之欲想　　　其人不能得
〔世尊：〕
身安心解脫　　　以離作三業
正念無貪著　　　了知法無尋
禪思不憶怒　　　亦不為懶惰
比丘住多修　　　以度五暴流
亦度於第六　　　如是多禪思
外界之欲想　　　其人不能得
時，魔女貪欲，於世尊處，以唱此寂靜偈曰：
彼斷除渴愛　　　以率群眾行
眾多有情行　    　此無貪欲者
令眾斷魔掌　　　導死王彼岸
如來大雄者　　　依法王導眾
於法之所導　　　於所了解者
我等何所嫉
惡魔波旬，見渴愛、不快、貪欲三魔女從遠而來，見已以偈曰：
愚人以蓮莖　　　想破碎大山
以爪掘山巖　　　以齒嚙硬鐵
以頭撞大巖　　　大渦探足地
以杙自捶胸　　　今厭瞿曇來
愛不快貪欲　　　雖是光輝來
猶捲風神之　　　柔毛與落葉
大師退彼等